SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
avyakthAdhIni bhUthAni vyakthamadhyAni bhAratha |
avyakthanidhanAni Eva thathra kA paridhEvanA ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
bhAratha – arjuna!
bhUthAni – forms such as dhEva (celestial), manushya (human) etc
avyakthAdhIni – having an unmanifest primary state
vyakthamadhyAni – having a manifest intermediary state
avyakthanidhanAni Eva – having an unmanifest final state
thathra – in this matter
paridhEvanA – grieving
kA – why
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
arjuna! All forms such as dhEva (celestial), manushya (human) etc are having an unmanifest primary state, a manifest intermediary state and an unmanifest final state. Why grieve in this matter?
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘All creatures, O Bhārata, have an unmanifest origin, a manifest middle, and again an unmanifest end. Such being the case, where is cause for sorrow?’
Beings like mankind etc., though ever-existent entities, have a non-manifest (or latent) ante-natal condition, a manifest middle condition, and proceed again into an unmanifest post-natal condition. Such vicissitudes constitute a natural law. This therefore need cause no grief1.
Having thus shown that even if it were true that body itself was ātmā, even then there was no reason to grieve for, the next verse declares that seldom is a person found who would see, hear, converse, or who would be convinced (from hearing from others who know), about the wonderful nature of ātmā, which is distinct from body:
archived in http://githa.koyil.org
- Cf. with Śrī Bhāgavata, (Śruti-Gita, X, 87, 38), “na yadidam agra asa, na bhavishyadato, nidhanādanumitam antarā tvayi vibhūti, etc. ↩